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  <h1 class="h11">外篇 卷五十七 仁明</h1>
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<div class="articleContent" id="articleContent"> <p>抱朴子曰：门人共论仁明之先後，各据所见，乃以谘余。余告之曰：“三光华象者乾也，厚载无穷者坤也，乾有仁而兼明，坤有仁而无明。卑高之数，不以邈乎！夫唯圣人，与天合德。故唐尧以钦明冠典，仲尼以明义首篇。明明在上，元首之尊称也。明哲保身，大雅之绝踪也。虫口月飞蠕动，亦能有仁。故其意爱弘於长育，哀伤著於啁噍。然赴阬阱而无猜，入罻罗而不觉。有仁无明，故并趋祸而攸失炽，潜景以易咀生，结栋宇以免巢穴，选禾稼以代毒烈，制衣裳以改裸饰。後舟楫以济不通，服牛马以息负步，序等威以镇祸乱，造器械以戒不虞，创书契以治百官，制礼律以肃风教，皆大明之所为，非偏人之所能辩也。</p><p>“夫心不违仁而明不经国，危亡之祸，无以杜遏，亦可知矣。夫料盛衰於未兆，探机事於无形，指倚伏於理外，距浸润於根生者，明之功也。垂恻隐於昆虫，虽见犯而不校，睹觳觫而改牲，避行苇而不蹈者，仁之事也。尔则明者才也，行者行也。杀身成仁之行可力为，而至鉴玄测幽之明难亡假。精粗之分，居然殊矣。夫体不忍之仁，无臧否之明，则心惑伪真，神乱朱紫，思算不分，邪正不识。不远安危，则一身之不保，何暇立以济物乎！昔姬公非无友於之爱，而涕泣以灭亲；石石昔非无天性之慈，而割私以奉公。盖明见事体，不溺近情，遂为纯臣。以义断恩，舍仁用明，以计抑仁，仁可时废而明不可无也。汤武逆取顺守，诚不仁也。应天革命，以其明也。徐偃修仁以朝同班，外坠城池之险，内无戈甲之备，亡国破家，不明之祸也。”</p><p>门人曰：“仲尼叹仁为任重而道远，又云，人而不仁如礼何？若圣与仁，则吾岂敢！孟子曰，仁，宅也；义，路也。人无恻隐之心，非仁也。三代得天下以仁，失天下以不仁。此皆圣贤之格言，竹素之显证也。而先生贵明，未见典据。小子蔽暗，窃所惑焉。”</p><p>抱朴子答曰：“古人云，好仁不好学，其蔽也愚。子近之矣。曩六国相吞，豺虎力竞，高权诈而下道德，尚杀伐而废退让，孟生方欲抑顿贪残，褒隆仁义，安得不勤勤谆谆，独称仁邪？然未有片言，云仁胜明也。譬犹疫疠之时，医巫为贵，异口同辞，唯论药石，岂可便谓针艾之伎，过於长生久视之道乎？且吾以为仁明之事，布於方策，直欲切理示，大较精神，举一隅耳。而子犹日用而不知，云明事之无据乎！乾称大明终始，六位时成。是立天以明，无不包也。坤云至哉万物资生，是地德仁，承顺而已。先後之理，不亦炳然６诗》云，明明上天，照临下土。明明天子，令问不已。’《易》曰，王明并受其福。幽赞神明，神而明之。此则明之与神合体，诚非纯仁，所能企拟也。孔子曰‘聪明神武’，不云‘聪仁’，又曰‘昔者明王之治天下’，不曰‘仁王’。《春秋传》曰：‘明德惟磬’，不云‘仁德’。《书》云‘元首明哉’，不曰‘仁哉’。老子叹上士，则曰‘明白四达’，其说衰薄，则曰‘失道而後德，失德而後仁’。《易》曰‘王者南面向明’，不云‘向仁’也。我欲仁，斯仁至矣。又曰‘为仁由己’，斯则人人可为之也。至於聪明，何可督哉！笔孟子云，凡见赤子将入井，莫不趋而救之。以此观之，则莫不有仁心，但厚薄之间，而聪明之分时而有耳。昔崔杼不杀晏婴，晏婴谓杼为大不仁，而有小仁。然则奸臣贼子，犹能有仁矣。”</p><p>门人又曰：“《易》称立人之道，曰仁与义，然则人莫大於仁也。”抱朴子答曰：“所以云尔者，以为仁在於行，行可力为，而明入於神，必须天授之才，非所以训故也。</p> </div>
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